The rule of faith, or, An exposition of the Apostles Creed so handled as…
The rule of faith, or, An exposition of the Apostles Creed so handled as it affordeth both milk for babes, and strong meat for such as are at full age / by ... Nicholas Bifield ; ... now published ... by his son, Adoniram Bifield.The rule of faith, or, An exposition of the Apostles Creed so handled as it affordeth both milke for babes, and strong meat for such as are at full age / by ... Nicholas Bifield ; ... now published ... by his sonne, Adoniram Bifield.
Nicholas Byfield 1579–1622London: printed by G.M. for Philemon Stephens and Christopher Meredith, 1626
[8], 563 [i.e. 535], [23] p. · 212k words · STC 4233.3 · ESTC S113882
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. That true solace and comfort is not to be found or sought from the earth, or the men of this world, who in stead of sweet encouragements, usually do of purpose give unto Gods servants drink of gall and vinegar, that is, proffer them all occasions of vexation and discontent.
2. That true solace and comfort is not to be found or sought from the earth, or the men of this world, who in stead of sweet incouragements, vsually doe of purpose giue vnto Gods seruants drinke of gall and vineger, that is, proffer them all occasions of vexation and discontent.
And for further use let us consider, that it was our sins that were this gall and vinegar to Christ. If we blame the Jews for giving him such a Potion, let us judge our selves for our sins, for it was we that gave him this gall to drink, Deut. 32. 22, 23.
And for further vse let vs consider, that it was our sinnes that were this gall and vineger to Christ. If we blame the Iewes for giuing him such a Potion, let vs iudge our selues for our sins, for it was we that gaue him this gall to drinke, Deut. 32. 22, 23.
Now for the third question in the division: Christ was crucified for these Reasons or Uses. First, that thereby it might appear that he was the true Messiah and Saviour promised ⟨p. 388⟩to the Fathers, as he himself saith,
. Secondly, that thereby he might derive the malediction of the Law upon himself which was due to us, and that we might possess and inherit the blessing,
. Thirdly, that by a virtue flowing from his crucifying, the viciousness of our corrupt natures might be abolished, that we might not afterwards serve sin,
. Fourthly, that our debts being there paid, the hand-writing that was against us might be cancelled, so as our sins should be no more remembered of God,
. But the special thing to be considered in Christs crucifying is to look upon it as a sacrifice offered up to God for the sins of the elect, in which an atonement and expiation is made for our sins. About this Sacrifice divers things are to be inquired into: As first, who is the Priest? And that is Christ, considered in both Natures, as is proved in many chapters of the Epistle to the Hebrews. And he is indeed the only Priest of the New Testament, considered really, for he came in stead of all the Levitical Priests, & his Priesthood is everlasting,
. because it doth not pass from man to man by succession, as the Levitical High Priesthood did. Secondly, what is the Sacrifice? and that is Christ as he is man, or the manhood of Christ: so we are said to be sanctified by the offering up of the body of Jesus,
. and this Sacrifice of his was not an Eucharistical, but an whole burnt offering, or a propitiatory Sacrifice, such a Sacrifice as was seized upon by the fire of Gods wrath and all burnt to ashes. Thirdly, what was the Altar? And that was the Godhead of Christ, not the Cross properly, because the Altar sanctifieth the gift,
. and that which sanctified the Humanity, that it might be a meritorious Sacrifice, was the Divine Nature upon which it was laid and presented to God. Fourthly, how often this Sacrifice was offered? viz. but once only, as is proved,
. 25. Fifthly, the excellency of this Sacrifice, which appears by the fruit of it, and by the continuance of it: The fruit of it was both the bearing of our sins,
Now for the third question in the diuision: Christ was crucified for these Reasons or Vses. First, that thereby it might appeare that he was the true Messias and Sauiour promised ⟨p. 388⟩to the Fathers, as he himselfe saith, Iohn 8. 28. Secondly, that thereby he might deriue the malediction of the Law vpon himselfe which was due to vs, and that we might possesse and inherit the blessing, Gal. 3. 13, 14. Thirdly, that by a vertue flowing from his crucifying, the viciousnes of our corrupt natures might be abolished, that we might not afterwards serue sinne, Rom. 6. 6. Fourthly, that our debts being there paid, the hand-writing that was against vs might be cancelled, so as our sinnes should be no more remembred of God, Col. 2. 14. But the speciall thing to be considered in Christs crucifying is to looke vpon it as a sacrifice offered vp to God for the sinnes of the elect, in which an atonement and expiation is made for our sinnes. About this Sacrifice diuers things are to be inquired into: As first, who is the Priest? And that is Christ, considered in both Natures, as is proued in many chapters of the Epistle to the Hebrewes. And he is indeed the only Priest of the New Testament, considered really, for he came in stead of all the Leuiticall Priests, & his Priesthood is euerlasting, Heb. 7. 24. because it doth not passe from man to man by succession, as the Leuiticall High Priesthood did. Secondly, what is the Sacrifice? and that is Christ as he is man, or the manhood of Christ: so we are said to be sanctified by the offering vp of the body of Iesus, Heb. 10. 10. and this Sacrifice of his was not an Eucharisticall, but an whole burnt offering, or a propitiatorie Sacrifice, such a Sacrifice as was seized vpon by the fire of Gods wrath and all burnt to ashes. Thirdly, what was the Altar? And that was the Godhead of Christ, not the Crosse properly, because the Altar sanctifieth the gift, Matth. 23. 19. and that which sanctified the Humanitie, that it might be a meritorious Sacrifice, was the Diuine Nature vpon which it was laid and presented to God. Fourthly, how often this Sacrifice was offered? viz. but once only, as is proued, Heb. 10. 14. and 9. 28. 25. Fifthly, the excellencie of this Sacrifice, which appeares by the fruit of it, and by the continuance of it: The fruit of it was both the bearing of our sinnes, Heb. 9. 28.
and the taking away of our sins from before Gods sight, Heb. 9. 26. so as he made ⟨p. 389⟩thereby a perfect atonement and propitiation for our sins, God smelling a savour of rest, and his sacrifice being a sweet smelling savour unto God, so as he is well pleased, Gen. 8. 21. Ephes. 5. 2. And besides, by this Sacrifice we are consecrated as a holy and peculiar people to God, as the Priests were consecrated in the Law, Heb. 10. 14. Thus of the fruit of it. The continuance of the Atonement and fruit of this Sacrifice is for ever, it was not such as needed to be renewed, Heb. 10. 14. for he is a Priest for ever after the order of Melchizedek. Sixthly, what is required of us, that we may have benefit of his Sacrifice and crucifying for us? And so three things chiefly are required: First, that we be crucified with him, not only in sorrow for his sufferings, Zach. 12. 12. but in bewailing our sins, and crossing the corrupt disposition of our Natures, and forsaking the vain pleasures and glories of this world, Rom. 6. 6. Gal. 6. 14. Secondly, that we look upon Christ by faith, as the Sacrifice offered for us, or the brazen Serpent lifted up upon the Cross for us, Joh. 3. 14. Thirdly, we must be sanctified as a people willing to consecrate themselves to God as a living sacrifice, soul and body for his service, Heb. 10. 14. Rom. 12. 1.
and the taking away of our sins from before Gods sight, Heb. 9. 26. so as he made ⟨p. 389⟩thereby a perfect atonement and propitiation for our sinnes, God smelling a sauour of rest, and his sacrifice being a sweet smelling sauour vnto God, so as he is well pleased, Gen. 8. 21. Ephes. 5. 2. And besides, by this Sacrifice we are consecrated as a holy and peculiar people to God, as the Priests were consecrated in the Law, Heb. 10. 14. Thus of the fruit of it. The continuance of the Atonement and fruit of this Sacrifice is for euer, it was not such as needed to be renued, Heb. 10. 14. for he is a Priest for euer after the order of Melchisedech. Sixtly, what is required of vs, that we may haue benefit of his Sacrifice and crucifying for vs? And so three things chiefly are required: First, that we be crucified with him, not only in sorrow for his sufferings, Zach. 12. 12. but in bewailing our sinnes, and crossing the corrupt disposition of our Natures, and forsaking the vaine pleasures and glories of this world, Rom. 6. 6. Gal. 6. 14. Secondly, that we looke vpon Christ by faith, as the Sacrifice offered for vs, or the brazen Serpent lifted vp vpon the Crosse for vs, Ioh. 3. 14. Thirdly, wee must be sanctified as a people willing to consecrate themselues to God as a liuing sacrifice, soule and body for his seruice, Heb. 10. 14. Rom. 12. 1.
1. That he put off his garments, and suffered naked.
2. That he was lifted up upon the Cross.
3. That he was fastened to the Cross, and fastened with nails driven into his hands and feet.
4. That he hanged with his arms spread abroad.
5. That he was crucified in the middest of two Thieves.
6. That he suffered the effusion of his precious blood on the Cross.
1. That he put off his garments, and suffered naked.
2. That he was lifted vp vpon the Crosse.
3. That he was fastened to the Crosse, and fastened with nailes driuen into his hands and feer.
4. That he hanged with his armes spread abroad.
5. That he was crucified in the middest of two Theeues.
6. That he suffered the effusion of his precious bloud on the Crosse.
2. That he might satisfy for the sin of our first Parents, that made themselves naked, by losing the garment of innocency, in which they were created; and so make expiation ⟨p. 390⟩for their abominable nakedness.
2. That he might satisfie for the sin of our first Parents, that made themselues naked, by losing the garment of innocencie, in which they were created; and so make expiation ⟨p. 390⟩for their abominable nakednesse.
3. That he might unclothe us of sin and mortality, of which the garments given to our first Parents were a Monument: for when they had sinned, God made them garments of the skins of dead beasts, and put them upon them as memorials of mortality inflicted for their sin.
3. That hee might vn•loath vs of sinne and mortalitie, of which the garments giuen to our first Parents were a Monument: for when they had sinned, God made them garments of the skinnes of dead beasts, and put them vpon them as memorials of mortality inflicted for their sinne.
5. That as the first Adam entered into the earthly Paradise naked; so the second Adam might enter into the heavenly Paradise also naked in body, but graced and apparelled with glory and innocency and immortality, and that we might likewise so enter into heaven.
5. That as the first Adam entred into the earthly Paradise naked; so the second Adam might enter into the heauenly Paradise also naked in body, but graced and apparelled with glory and innocencie and immortalitie, and that we might likewise so enter into heauen.
6. That we might be comforted in the example of his Passion, if at any time we be unclothed of earthly things, and suffer the spoil of our goods by the hands of unreasonable men.
6. That we might be comforted in the example of his Passion, if at any time we be vncloathed of earthly things, and suffer the spoile of our goods by the hands of vnreasonable men.
7. That he might teach us, that he that prepares for heaven, as a man that hath vanquished the world, and the Prince thereof, must not seek earthly things, but rather forsake them as hinderances to his passage: The world must be crucified to him, and he to the world.
7. That he might teach vs, that he that prepares for heauen, as a man that hath vanquished the world, and the Prince thereof, must not seeke earthly things, but rather forsake them as hinderances to his passage: The world must be crucified to him, and he to the world.
1. That as by the Tree death entered into the world, so upon the Tree it might be conquered, and driven out of the world, and life and immortality brought back again.
1. That as by the Tree death entered into the world, so vpon the Tree it might be conquered, and driuen out of the world, and life and immortality brought backe againe.
